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2 Chronicles 32:1
Verse
Context
Sennacherib Invades Judah
1After all these acts of faithfulness, Sennacherib king of Assyria came and invaded Judah. He laid siege to the fortified cities, intending to conquer them for himself.
Sermons
David Ravenhill
F.B. MeyerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
After these things - God did not permit this pious prince to be disturbed till he had completed the reformation which he had begun.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Sennacherib's campaign against Judah and Jerusalem, and the annihilation of his whole army by the angel of the Lord. In 2 Kings 18 and 19, and Isa 36 and 37, we have two minute parallel accounts of this war, which threatened the existence of the kingdom of Judah, in both of which the course of this attack by the Assyrian world-power upon the kingdom of God is circumstantially narrated. The author of the Chronicle gives only a short narrative of the main events of the struggle; but, notwithstanding its brevity, supplies us with several not unessential additions to these detailed accounts. After stating that Sennacherib invaded Judah with the design of conquering the kingdom for himself (Ch2 32:1), the author of the Chronicle described the preparations which Hezekiah made for the defence of the capital in case it should be besieged (Ch2 32:2-8). Then we have an account of Sennacherib's attempts to get Jerusalem into his power, by sending his generals, who sought to induce the people to submit by boastful speeches, and by writing threatening letters to Hezekiah (Ch2 32:9-19); and, finally, of Hezekiah's prayer to God for help, and the answer to his prayer - the wonderful annihilation of the Assyrian army (Ch2 32:20-23). The purpose of the chronicler in narrating these events was a didactic one: he wishes to show how God the Lord helped the pious King Hezekiah in this danger to his kingdom, and humbled the presumption of Sennacherib confiding in the might of his powerful army. For this purpose, a brief rhetorical summary of the main events of the struggle and its issues was sufficient. As to the facts, see the commentary on 2 Kings 18f. and Isa. 36f. Ch2 32:1 The didactic and rhetorical character of the narrative is manifest in the very form of the introductory statement. Instead of the chronological statement of Kg2 18:13, we find the loose formula of connection: after these events and this fidelity (cf. Ch2 31:20), Sennacherib came (בּא) and entered into Judah (ביהוּדה ויּבא), and besieged the fenced cities, and thought (ויּאמר) to break (conquer) them for himself. He had already taken a number of them, and had advanced as far as Lachish in the south-west of Judah, when he made the attempt to get Jerusalem into his power; cf. Kg2 18:13. Ch2 32:2-8 Preparations of Hezekiah for the strengthening and defending of Jerusalem. - We find an account of this neither in 2 Kings 18 nor in Isa 36; but the fact is confirmed both by Isa 22:8-11, and by the remark Kg2 20:20 (cf. Ch2 32:30 of our chapter). Ch2 32:2-4 When Hezekiah saw that Sennacherib advanced, and his face was to war against Jerusalem, i.e., that he purposed to capture Jerusalem, he consulted with his princes and his valiant men to cover the waters of the springs which were outside the city; and they helped him, brought much people together, and covered all the springs, and the brook which ran through the midst of the land. סתם does not denote to obstruct, but only to hide by covering and conducting the water into subterranean channels. The brook which flowed through the midst of the land is the Gihon, which was formed by the waters flowing from the springs, and was dried up by these springs being covered and the water diverted. For further information, see on Ch2 32:30. The object of this measure is stated in the words which follow: Why should the kings of Assyria come and find much water? i.e., why should we provide them with much water, when they advance against the city and besiege it? The plural, kings of Assyria, is rhetorical, as in Ch2 28:16. Ch2 32:5 The fortification of Jerusalem. יתחזּק, he showed himself strong, courageous, as in Ch2 15:8; Ch2 23:1. And he built the whole wall which was broken, i.e., he strengthened it by building up the breaches and defective places; cf. Isa 22:9. The words על־המּגדּלות ויּעל are obscure, since the translation "he mounted on the towers" has no meaning. But if יעל be taken as a Hiph., "he caused to ascend upon the towers," the object is wanting; and if we supply walls, it is arbitrary, for we might just as well suppose it to be machines which he caused to be carried to the top of the towers for defence against the enemy (Ch2 26:15). The lxx have wholly omitted the words, and the translation of the Vulg., et exstruxit turres desuper, appears to be only a guess, but is yet perhaps correct, and presupposes the reading מגדּלות עליה ויּעל, "and brought up upon it towers," in favour of which Ewald also decides. This conjecture is in any case simpler than Bertheau's, that על ויעל is a false transcription of ועליה: "he built the whole wall, and towers upon it, and outside was the other wall," and is therefore to be preferred to it. The "other wall" enclosed the lower city (Acra). This, too, was not first built by Hezekiah; he only fortified it anew, for Isa 22:11 already speaks of two walls, between which a body of water had been introduced: see on Ch2 32:30. He fortified also the Millo of the city of David (see on Ch1 11:8), and supplied the fortifications with weapons (שׁלח, a weapon of defence; see on Joe 2:8) in multitude, and with shields; cf. Ch2 26:14. Ch2 32:6-8 And, moreover, he set captains of war over the people, i.e., the populace of Jerusalem, assembled them in the open space at the city gate (which gate is not stated; cf. Neh 8:1, Neh 8:16), and addressed them in encouraging words; cf. Ch2 30:22. On Ch2 32:7, cf. Ch2 20:15, Deu 31:6, etc. "For with us is more than with him." רב, quite general, the closer definition following in Ch2 32:8 : "With him is an arm of flesh; but with us is Jahve, our God, to help us." An arm of flesh = frail human power; cf. Isa 21:3 : their (the Egyptians') horses are flesh, not spirit; Jer 17:5; Psa 56:5. "And the people leaned themselves on (i.e., trusted in) the words of Hezekiah." These statements are not inconsistent with the account in Kg2 18:14-16, that Hezekiah began to negotiate with the Assyrian king Sennacherib when he had begun to take the fenced cities of the land unto Lachish, promised to pay him tribute, and actually paid the sum demanded, employing for that purpose even the sheet gold on the temple doors. These negotiations are passed over, not only in our narrative, but also in Isa 36, because they had no influence upon the after course and the issue of the war. Sennacherib was not induced to withdraw by the payment of the sum demanded, and soon after the receipt of it he sent a detachment from Lachish against Jerusalem, to summon the city to surrender. The fortification of Jerusalem which the Chronicle records began before these negotiations, and was continued while they were in progress.
John Gill Bible Commentary
After these things, and the establishment thereof,.... What are recorded in the preceding chapters, when matters were well settled, especially with respect to religion and temple service, and when Hezekiah was well established in the throne of his kingdom, had fought with and defeated the Philistines, and cast off the Assyrian yoke, and was in very prosperous circumstances; for it was in the fourteenth year of his reign that what follows was done: Sennacherib king of Assyria came and entered into Judah, and encamped against the fenced cities, and thought to win them for himself; or to break them, or into them; or through them (y) to break down the walls to take them, and join them to himself, as the Targum, and he did take them, see Kg2 18:13. (y) "ad perrumpendum eas", Montanus; "diffindere illas", Piscator; "abscindere", Schmidt.
Matthew Henry Bible Commentary
Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, Ch2 32:1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (Ch2 32:1), and purposed to fight against Jerusalem, Ch2 32:2. See Kg2 18:7, Kg2 18:13. II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, Ch2 32:3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (Ch2 32:5), and appointed captains, Ch2 32:6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also. III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, Ch2 32:6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God (Isa 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15, Isa 33:16) and meditated on terror so as to conquer it. See Isa 33:18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa 51:12, Isa 51:13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?
Tyndale Open Study Notes
32:1-23 The Chronicler summarizes in twenty-three verses the lengthy account of the siege against Jerusalem (cp. 2 Kgs 18:17–19:37; Isa 36–38). God’s response to the attack of King Sennacherib of Assyria was a blessing that resulted from Judah’s and Hezekiah’s faithfulness in seeking the Lord.
2 Chronicles 32:1
Sennacherib Invades Judah
1After all these acts of faithfulness, Sennacherib king of Assyria came and invaded Judah. He laid siege to the fortified cities, intending to conquer them for himself.
- Scripture
- Sermons
- Commentary
Resisting the Enemy
By David Ravenhill521:01:10Spiritual WarfareEnemyOvercoming Adversity2CH 32:1David Ravenhill emphasizes the necessity of recognizing and resisting the enemy in our spiritual lives, drawing parallels from the life of King Hezekiah. Hezekiah's proactive measures against the Assyrian king Sennacherib illustrate the importance of cutting off the enemy's resources, rebuilding defenses, and being vigilant in prayer and action. Ravenhill encourages believers to understand their identity as overcomers and to rely on God's strength to face adversities, reminding them that spiritual maturity often comes through challenges. He concludes by highlighting the need for community support and the power of God's Word in overcoming the enemy's attacks.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
After these things - God did not permit this pious prince to be disturbed till he had completed the reformation which he had begun.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Sennacherib's campaign against Judah and Jerusalem, and the annihilation of his whole army by the angel of the Lord. In 2 Kings 18 and 19, and Isa 36 and 37, we have two minute parallel accounts of this war, which threatened the existence of the kingdom of Judah, in both of which the course of this attack by the Assyrian world-power upon the kingdom of God is circumstantially narrated. The author of the Chronicle gives only a short narrative of the main events of the struggle; but, notwithstanding its brevity, supplies us with several not unessential additions to these detailed accounts. After stating that Sennacherib invaded Judah with the design of conquering the kingdom for himself (Ch2 32:1), the author of the Chronicle described the preparations which Hezekiah made for the defence of the capital in case it should be besieged (Ch2 32:2-8). Then we have an account of Sennacherib's attempts to get Jerusalem into his power, by sending his generals, who sought to induce the people to submit by boastful speeches, and by writing threatening letters to Hezekiah (Ch2 32:9-19); and, finally, of Hezekiah's prayer to God for help, and the answer to his prayer - the wonderful annihilation of the Assyrian army (Ch2 32:20-23). The purpose of the chronicler in narrating these events was a didactic one: he wishes to show how God the Lord helped the pious King Hezekiah in this danger to his kingdom, and humbled the presumption of Sennacherib confiding in the might of his powerful army. For this purpose, a brief rhetorical summary of the main events of the struggle and its issues was sufficient. As to the facts, see the commentary on 2 Kings 18f. and Isa. 36f. Ch2 32:1 The didactic and rhetorical character of the narrative is manifest in the very form of the introductory statement. Instead of the chronological statement of Kg2 18:13, we find the loose formula of connection: after these events and this fidelity (cf. Ch2 31:20), Sennacherib came (בּא) and entered into Judah (ביהוּדה ויּבא), and besieged the fenced cities, and thought (ויּאמר) to break (conquer) them for himself. He had already taken a number of them, and had advanced as far as Lachish in the south-west of Judah, when he made the attempt to get Jerusalem into his power; cf. Kg2 18:13. Ch2 32:2-8 Preparations of Hezekiah for the strengthening and defending of Jerusalem. - We find an account of this neither in 2 Kings 18 nor in Isa 36; but the fact is confirmed both by Isa 22:8-11, and by the remark Kg2 20:20 (cf. Ch2 32:30 of our chapter). Ch2 32:2-4 When Hezekiah saw that Sennacherib advanced, and his face was to war against Jerusalem, i.e., that he purposed to capture Jerusalem, he consulted with his princes and his valiant men to cover the waters of the springs which were outside the city; and they helped him, brought much people together, and covered all the springs, and the brook which ran through the midst of the land. סתם does not denote to obstruct, but only to hide by covering and conducting the water into subterranean channels. The brook which flowed through the midst of the land is the Gihon, which was formed by the waters flowing from the springs, and was dried up by these springs being covered and the water diverted. For further information, see on Ch2 32:30. The object of this measure is stated in the words which follow: Why should the kings of Assyria come and find much water? i.e., why should we provide them with much water, when they advance against the city and besiege it? The plural, kings of Assyria, is rhetorical, as in Ch2 28:16. Ch2 32:5 The fortification of Jerusalem. יתחזּק, he showed himself strong, courageous, as in Ch2 15:8; Ch2 23:1. And he built the whole wall which was broken, i.e., he strengthened it by building up the breaches and defective places; cf. Isa 22:9. The words על־המּגדּלות ויּעל are obscure, since the translation "he mounted on the towers" has no meaning. But if יעל be taken as a Hiph., "he caused to ascend upon the towers," the object is wanting; and if we supply walls, it is arbitrary, for we might just as well suppose it to be machines which he caused to be carried to the top of the towers for defence against the enemy (Ch2 26:15). The lxx have wholly omitted the words, and the translation of the Vulg., et exstruxit turres desuper, appears to be only a guess, but is yet perhaps correct, and presupposes the reading מגדּלות עליה ויּעל, "and brought up upon it towers," in favour of which Ewald also decides. This conjecture is in any case simpler than Bertheau's, that על ויעל is a false transcription of ועליה: "he built the whole wall, and towers upon it, and outside was the other wall," and is therefore to be preferred to it. The "other wall" enclosed the lower city (Acra). This, too, was not first built by Hezekiah; he only fortified it anew, for Isa 22:11 already speaks of two walls, between which a body of water had been introduced: see on Ch2 32:30. He fortified also the Millo of the city of David (see on Ch1 11:8), and supplied the fortifications with weapons (שׁלח, a weapon of defence; see on Joe 2:8) in multitude, and with shields; cf. Ch2 26:14. Ch2 32:6-8 And, moreover, he set captains of war over the people, i.e., the populace of Jerusalem, assembled them in the open space at the city gate (which gate is not stated; cf. Neh 8:1, Neh 8:16), and addressed them in encouraging words; cf. Ch2 30:22. On Ch2 32:7, cf. Ch2 20:15, Deu 31:6, etc. "For with us is more than with him." רב, quite general, the closer definition following in Ch2 32:8 : "With him is an arm of flesh; but with us is Jahve, our God, to help us." An arm of flesh = frail human power; cf. Isa 21:3 : their (the Egyptians') horses are flesh, not spirit; Jer 17:5; Psa 56:5. "And the people leaned themselves on (i.e., trusted in) the words of Hezekiah." These statements are not inconsistent with the account in Kg2 18:14-16, that Hezekiah began to negotiate with the Assyrian king Sennacherib when he had begun to take the fenced cities of the land unto Lachish, promised to pay him tribute, and actually paid the sum demanded, employing for that purpose even the sheet gold on the temple doors. These negotiations are passed over, not only in our narrative, but also in Isa 36, because they had no influence upon the after course and the issue of the war. Sennacherib was not induced to withdraw by the payment of the sum demanded, and soon after the receipt of it he sent a detachment from Lachish against Jerusalem, to summon the city to surrender. The fortification of Jerusalem which the Chronicle records began before these negotiations, and was continued while they were in progress.
John Gill Bible Commentary
After these things, and the establishment thereof,.... What are recorded in the preceding chapters, when matters were well settled, especially with respect to religion and temple service, and when Hezekiah was well established in the throne of his kingdom, had fought with and defeated the Philistines, and cast off the Assyrian yoke, and was in very prosperous circumstances; for it was in the fourteenth year of his reign that what follows was done: Sennacherib king of Assyria came and entered into Judah, and encamped against the fenced cities, and thought to win them for himself; or to break them, or into them; or through them (y) to break down the walls to take them, and join them to himself, as the Targum, and he did take them, see Kg2 18:13. (y) "ad perrumpendum eas", Montanus; "diffindere illas", Piscator; "abscindere", Schmidt.
Matthew Henry Bible Commentary
Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, Ch2 32:1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (Ch2 32:1), and purposed to fight against Jerusalem, Ch2 32:2. See Kg2 18:7, Kg2 18:13. II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, Ch2 32:3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (Ch2 32:5), and appointed captains, Ch2 32:6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also. III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, Ch2 32:6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God (Isa 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15, Isa 33:16) and meditated on terror so as to conquer it. See Isa 33:18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa 51:12, Isa 51:13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?
Tyndale Open Study Notes
32:1-23 The Chronicler summarizes in twenty-three verses the lengthy account of the siege against Jerusalem (cp. 2 Kgs 18:17–19:37; Isa 36–38). God’s response to the attack of King Sennacherib of Assyria was a blessing that resulted from Judah’s and Hezekiah’s faithfulness in seeking the Lord.